A Probe Into Life’s Relativities
by Srila Bhaktisiddhanta Saraswati Prabhupada
Our imperfect knowledge is now captivated within the mundane horizon, and we
eamestly crave a release from the prison-walls of unwholesome relativity. That
experience will necessarily lead us to conclude the desirability of non-co-operation
with finitudinal relativity, for when infinite relativity is talked of we should not
ascribe to it any defects of finitudinal experience here, The Supreme Lord did not
confirm the impersonal phase of the Fountain-head of nature and Eternal Super-
Nature, but prescribed a long track which we should adopt in our sojourn in this
temporal world as well as in proceeding to Transcendence. He did not prescribe
the short-sighted policy of mom-co-operation with perishable limited things of
this world but instructed us to utilize them ina proper direction to get our desired
end. No doubt our reliance on petty reasonings about mundane relativity would
show an unwillingness to receive the Transcendental Truth unexplored hitherto by
our defective aural reception, but a lucky moment would give us an accidental
opportunity of paying a little more attention to the remedy which in its miraculous
power proves the greatest relishing sauce of a thirsty soul
Too much attachment to any limited thing will deny us the facility of extensive
gains, though the policy of concentration is talked of very highly for our
amelioration. Too much affinity for a thing produces marvellous results in a
research scholar whose object is to bring to our view the hidden knowledge
inherent in the outward object. The operation of Time has set up the function of
durability acquired thereby, as for example in the existence of an ephemera. As the
research-scholar or the lover of a transitory object is observed to be shifting
elsewhere from the object of his quest and as the object has got a temporary
existence with the susceptibility of transformation, such exertions are meant to be
analogous to time-serving exploits. The inadequacy and the exuberance involved
will also prove the undesirability of such temporary fruitive acts. In the emporium,
of phenomena, our senses are found to engage themselves with all earnestness
‘When the senses are gratified from the ample service of their need, the satiative
sequel does not later on suit their purpose
The problem therefore that has to be solved is ‘where to keep those objects of
senses if we require any relief from their exploiting invasions’. Are we to the
actuating of our senses by devising some means? The enjoyer of the objects as well
as the enjoyed objects are both situated ina tentative position of time. As the
provisional existence and activities are captivated ina part of Time, these
discrepancies should be redressed somehow to have a proper solution of these
puzzling questions. We deal with shaky non-Absolute things. So we should have
an inner desire to know the direction of the Absolute. We have had an
irrepressible function of handling the phenomena by our senses, and the objects
which manipulate our senses are found to be transformable. Because we arecompelled to select our position in a place where there is no such trouble,
therefore we seek for shifting ourselves from all limited platforms to one which is
secure
Association with the phenomenal objects has given rise to disruption, so
dissociation is readily picked up as a remedy. And how to handle this function
should be the next question. By dissociation we mean to get rid of the relativity of
knowledge, ie., to sacrifice our cognitive principle, which is inculcated by a
certain school, Maximisation of knowledge might swallow up the two different
positions of observed and observer, and uninterrupted knowledge without the
two wings of Etemity and persistent dissociation from the manifested world
‘When we ascertain that non-co-operation will give us what we have sought, do we
mean to make ourselves abstain from all necessaries of life in order to gain perfect
dissociation from the imperfect objects? The answer will be ‘no’. We need not put
a stop to receiving the necessaries of life, but we accept only those functional
activities that are necessary for our definite inadequate things to serve as
ingredients facilitating a move towards the Eternal Blissful Knowledge without any
reference to our misdirected enjoying mood. If they prove to be of any use to the
Absolute, the temporal and faulty phases are indirectly removed from the
conception of such things. So we need not have any apprehension of the
unsuitability of these things and will discern their immaculate aspect without
which they may prove to be snares making us utilize them for our impure
purpose. The insipid situation of an impersonal conception need not predominate
over us asa settled fact. On the removal of our enjoying propensities in connection
with our temporal entities elements incorporated with the Absolute. Then comes
the question What are the salient features of the Absolute and what should be the
nomenclature of the Absolute” The Absolute is evidently to welcome all sorts of
manifestive nature, instead of lurking merely as the unknown in a region behind
our sensuous scope. Our sensuous activities are hitherto confined to the non-
Absolute and when we care most for the immutable situation of the Absolute, no
mutability should dissuade us from our covered object. If we want to clear out of
the position of serving transformable objects and have only a single connection of
all manifestive things with Him. This will gibe us the much coveted situation of
continuing our vital activities in His service in this world too without an
undesirable aptitude shifted to the Absolute and we, being His irregular
subservients, help Him imperishables, though they have been acknowledge by us
to have been meant for our use. So the greatest facility is afforded by our serving
temper in place of our wrong enjoying mood which proves fruitless in the Long
run
Dissociation from undesirable things, when we have in view the Eternal Blissful
Knowledge, will exactly serve the purpose if we can trace out their connection
with the Absolute, having no bearing with their origin, and simply welcome with a
consideration that they have had only Eternal association.